Tertullian, Against Marcion 4.15
That, he says, is what the prophets' fathers did. Oh, you shape-shifting Christ—now the prophets' destroyer, now their defender! He destroyed them as a rival, luring their disciples to himself; he defended them as a friend, rebuking their persecutors. Moreover, to the exact degree that Marcion's Christ's defense of the prophets clashed with his mission to destroy them, the Creator's Christ matches that degree by rebuking the prophets' persecutors—the very ones he fulfilled in every detail—precisely because it is more the Creator's way to charge children with their fathers' guilt than it is for a god who does not even punish his own. 'But he didn't defend the prophets right away,' you object, 'if he meant to confirm the Jews' wickedness, since they hadn't even treated their own prophets piously.' Yet no wickedness deserved reproach here; the Jews should have been praised and vindicated instead, if they rebuked the very men whose destruction finally moved the best god to act after so many ages. But, I suspect, he is no longer even the best god; he now shares something with the Creator and is not purely the god of Epicurus after all. For look: he turns into a curse and reveals himself as the one who knows how to take offense and grow angry.
Latin
Secundum haec, inquit, faciebant prophetis patres eorum. o Christum uersipellem, nunc destructorem nunc adsertorem prophetarum! destruebat ut aemulus, conuertens discipulos eorum sibi, adserebat ut amicus, suggillans insectatores eorum. porro, in quantum (non) congruisset Christo Marcionis adsertio prophetarum, ad quorum uenerat destructionem, in tantum congruit Christo creatoris suggillatio in insectatores prophetarum, quos in omnibus adimplebat, uel quia magis creatoris est delicta patrum filiis exprobrare quam eius dei, qui nec propria cuiusque castiget. 'sed non statim', inquis,'prophetas tuebatur, si iniquitatem Iudaeorum adfirmatam uolebat, quod nec cum prophetis suis pie egissent'. atquin nulla hic iniquitas exprobranda erat Iudaeis, laudandis potius et probandis, si eos suggillauerunt, ad quorum destructionem post tantum aeui deus optimus motus est. sed, puto, iam et non optimus, iam aliquid et cum creatore moratus nec in totum Epicuri deus. ecce enim demutat in maledictionem et ostendit eum se esse, qui nouit offendi et irasci.